Takfir in Islamist groups: From faith to revision

In Islamic history, the flames of making takfir (accusation of disbelief) of others in harsh form have been ignited since the Kharijite era, and its roots have yet to be extinguished. It has become like a ball of flames that grows larger as time passes by, sometimes exuding a false calm, like burning fumes under a fire that only seems to be dead. This is due to several different social, political and ideological reasons.

The recent decades have witnessed the emergence of the idea of ​​takfir in an unprecedented way in Islamic history due to the emergence of Islamist movements in several countries and their ability to carry out terrorist attacks around the world. These groups refuse to deal with each other, believing that they alone speak in the name of God and that anyone who goes against them is a disbeliever opposing God’s rules and thus belonging in Hell.

Studying the phenomenon and dismantling the term

Dr. Ahlam Mohammed Al-Saadi carried out a study on the phenomenon of takfir in the Islamist movements.

The study focused on identifying the takfirist visions and ideas of Islamist groups through two stages. The first phase deals with the actual use of those ideas and the resulting violent acts of terrorism against the state. The second phase deals with the ideological revisions, which were followed in some countries with military confrontations and the resulting decline in the number of terrorist operations.

Saadi asked several questions about the factors that led to the phenomenon of takfir flourishing during the last half of the twentieth century in the Arab world, the contribution of takfirist ideas in building the ideological and belief patterns of Islamist groups, and whether ideological revisions have succeeded in ending the roots of extremism in the various cases in which they were applied.

Takfirist discourse and criticism of its paths

The study was divided into two sections. The first section deals with the takfirist discourse in the Islamist movements, from Sayyid Qutb to the present radical organizations. The second section deals critically with the takfirist discourse and the ideological revisions of the members of political Islamist groups and organizations.

In the first part of the study, the researcher pointed out that many analysts and specialists in the study of Islamic movements have attributed the roots of modern radical thought in the Arab world to the ideas of leading Muslim Brotherhood figure Sayyid Qutb and the spread of his books and writings among members of these movements.

Sayyid Qutb promoted misconceptions about governance, in which he made takfir of the society and citizens. He based many of his ideas on those of Abu A’la Maududi. Despite both being from different societies and environments, an ideological connection can be observed, with both of them having adopted similar concepts and expressions in their writings.

Qutb’s system of takfirist discourse did not stop at making takfir against individuals and citizens only, but extended beyond that. He also worked on making takfir against the Ummah (Islamic community), society and the state based on several factors presented in his various works, such as "Milestones", including the nature of the Muslim individual, universal takfir, and the “Muslim vanguard”.

Sayyid Qutb and his takfirist influence

Saadi reached the conclusion that reading the documents of the Islamist movements indicates that the members of these groups are influenced by the thought of Sayyid Qutb for society, which is clearly shown not only in terrorist groups inside Egypt, but throughout various countries in the Arab world.

The researcher developed a three-part division of the types of takfir adopted by terrorist groups based on Qutb’s ideas. The first is "universal takfir", the second is “politically limited takfir", and the third type is "ideologically limited takfir".

The three styles came from the thoughts of Sayyid Qutb, although terrorist groups have differed in the interpretation of these ideas, contributing to the emergence of different patterns.

Saadi also analyzed two discourses of takfirist groups. The first discourse is represented by takfir of the society and regime. The researcher believes this was represented in the Jama’at Takfir wal-Hijra founded by Shukri Mustafa, a member of the Muslim Brotherhood who made takfir of society as a whole in Egypt and elsewhere.

Mustafa limited Islam to the Muslim Brotherhood and considered anyone going against its ideas as not a true Muslim, an idea that the Muslim Brotherhood persevered in spreading, even though it does not represent the Islamic religion or its ideas, but relies on the exploitation of religion for political gain and obtaining power.

Meanwhile, the second discourse is represented by takfir of the authority, or the so-called “politically limited takfir” discourse. It differs from the first type in that it does not make takfir of the society as a whole, but only the regime. This does not mean that this type of discourse is of a lesser degree than the first type. It consists of seeing that there are no Muslims except for its own members, and this belief is considered a first step to making takfir of everyone.

In the second section, Saadi offers criticism of takfirist discourse and ideological revisions adopted by the political Islamist groups. The researcher believes that the beginning of the “fiqh (jurisprudence) of revisions” came with the book "Preachers, Not Judges" by Hassan al-Hudaybi, which was in opposition to Sayyid Qutb's ideas, instead considering the goal to be advocacy, not governance.

Fallacious initiatives and false revisions

Perhaps the most important attempt to revise the Islamic group in Egypt came in "The Initiative for Nonviolence" that was issued in 1997. Some saw this as an important shift in the Brotherhood's relationship with political power.

The various groups that have resorted to ideological revisions, whether in Egypt or other Arab countries, declared that these revisions came to absolve themselves of terrorist acts and other acts of violence based on their ideas.

Saadi, however, pointed out the critical negative side of these revisions. Some researchers believe that these individuals are not the main engine spurring the new trend of Islamist terrorism spreading around the world. Therefore, their declaration of ceasing violence is no more than a mere "achievement" in which only the name remains.

The researcher believes that terrorist group’s adoption of false ideas about Islam’s provisions stems from Qutb’s thinking, while the solution depends on sound ideological encounters without any intimidation or humiliation.

The possibility of more groups and individuals adopting takfirist ideas remains, especially since the ideology still resonated with some youth. The result is the emergence of more and more terrorist groups, which have all proven to be similar in though